V. This was the hour of Christ"s triumph over all the powers of darkness; the hour in which He overthrew dominions and thrones, "led captivity captive, and gave gifts unto men." The contest which the kingdom of darkness had long maintained against the kingdom of light was now brought to its crisis. The period was come when "the seed of the woman shall bruise the head of the serpent" For many ages the most gross superst.i.tion had filled the earth. "The glory of the incorruptible G.o.d" was everywhere, except in the land of Judea, "changed into images made like to corruptible man, and to birds, and beasts, and creeping-things." The world, which the Almighty created for Himself, seemed to have become a temple of idols. Even to vices and pa.s.sions altars were raised; and what was ent.i.tled religion, was in effect a discipline of impurity. In the midst of this universal darkness, Satan had erected his throne, and the learned and the polished, as well as the savage nations, bowed down before him. But at the hour when Christ appeared on the cross, the signal of His defeat was given. His kingdom suddenly departed from Him; the reign of idolatry pa.s.sed away: He was beheld to fall "like lightning from heaven." In that hour the foundation of every pagan temple shook. The statue of every false G.o.d tottered on its base. The priest fled from his falling shrine; and the heathen oracles became dumb forever.
As on the cross Christ triumphed over Satan, so He overcame His auxiliary, the world. Long had it a.s.sailed Him with its temptations and discouragements; in this hour of severe trial He surmounted them all. Formerly He had despised the pleasures of the world. He now baffled its terrors. Hence He is justly said to have "crucified the world." By His sufferings He enn.o.bled distress; and He darkened the l.u.s.ter of the pomp and vanities of life. He discovered to His followers the path which leads, through affliction, to glory and to victory; and He imparted to them the same spirit which enabled Him to overcome. "My kingdom is not of this world. In this world ye shall have tribulation, but be of good cheer, I have overcome the world."
Death also, the last foe of man, was the victim of this hour. The formidable appearance of the specter remained; but his dart was taken away. For, in the hour when Christ expiated guilt, He disarmed death, by securing the resurrection of the just. When He said to His penitent fellow sufferer, "To-day thou shalt be with me in paradise," He announced to all His followers the certainty of heavenly bliss. He declared the cherubim to be dismissed and the flaming sword to be sheathed, which had been appointed at the fall, to keep from man "the way of the tree of life." Faint, before this period, had been the hope, indistinct the prospect, which even good men enjoyed of the heavenly kingdom. Life and immortality were now brought to light. From the hill of Calvary the first clear and certain view was given to the world of the everlasting mansions. Since that hour they have been the perpetual consolation of believers in Christ. Under trouble, they soothe their minds; amid temptation, they support their virtue; and in their dying moments enable them to say, "O death! where is thy sting?
O grave! where is thy victory"?
VI. This was the hour when our Lord erected that spiritual kingdom which is never to end. How vain are the counsels and designs of men!
How shallow is the policy of the wicked! How short their triumphing!
The enemies of Christ imagined that in this hour they had successfully accomplished their plan for His destruction. They believed that they had entirely scattered the small party of His followers, and had extinguished His name and His honor forever. In derision they addrest Him as a king. They clothed Him with purple robes; they crowned Him with a crown of thorns; they put a reed into His hand; and, with insulting mockery, bowed the knee before Him. Blind and impious men!
How little did they know that the Almighty was at that moment setting Him as a king on the hill of Zion; giving Him "the heathen for his inheritance, and the uttermost parts of the earth for his possession"!
How little did they know that their badges of mock royalty were at that moment converted into the signals of absolute dominion, and the instruments of irresistible power! The reed which they put into His hands became "a rod of iron," with which He was to "break in pieces his enemies," a scepter with which He was to rule the universe in righteousness. The cross which they thought was to stigmatize Him with infamy, became the ensign of His renown. Instead of being the reproach of His followers, it was to be their boast and their glory. The cross was to shine on palaces and churches throughout the earth. It was to be a.s.sumed as the distinction of the most powerful monarchs, and to wave in the banner of victorious armies when the memory of Herod and Pilate should be accurst, when Jerusalem should be reduced to ashes, and the Jews be vagabonds over all the world.
These were the triumphs which commenced at this hour. Our Lord saw them already in their birth; He saw of the travail of His soul, and was satisfied. He beheld the Word of G.o.d going forth, conquering, and to conquer; subduing, to the obedience of His laws, the subduers of the world; carrying light into the regions of darkness, and mildness into the habitations of cruelty. He beheld the Gentiles waiting below the cross, to receive the gospel. He beheld Ethiopia and the Isles stretching out their hands to G.o.d; the desert beginning to rejoice and to blossom as the rose; and the knowledge of the Lord filling the earth, as the waters cover the sea. Well pleased, He said, "It is finished." As a conqueror He retired from the field, reviewing His triumphs: "He bowed his head and gave up the ghost." From that hour, Christ was no longer a mortal man, but "Head over all things to the Church," the glorious King of men and angels, of whose dominion there shall be no end. His triumphs shall perpetually increase. "His name shall endure forever; it shall last as long as the sun; men shall be blest in him, and all nations shall call him blest"
Such were the transactions, such the effects, of this ever-memorable hour. With all those great events was the mind of our Lord filled, when He lifted His eyes to heaven, and said, "Father! the hour is come."
From this view which we have taken of this subject, permit me to suggest what ground it affords to confide in the mercy of G.o.d for the pardon of sin; to trust to His faithfulness for the accomplishment of all His promises; and to approach to Him, with grat.i.tude and devotion, in acts of worship.
In the first place, the death of Christ affords us ground to confide in the divine mercy for the pardon of sin. All the steps of that high dispensation of Providence, which we have considered, lead directly to this conclusion, "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?"
This is the final result of the discoveries of the gospel. On this rests the great system of consolation which it hath reared up for men.
We are not left to dubious and intricate reasonings concerning the conduct which G.o.d may be expected to hold toward His offending creatures: but we are led to the view of important and ill.u.s.trious facts which strike the mind with evidence irresistible. For it is possible to believe that such great operations, as I have endeavored to describe, were carried on by the Almighty in vain? Did He excite in the hearts of His creatures such encouraging hopes, without any intention to fulfil them? After so long a preparation of goodness, could He mean to deny forgiveness to the penitent and the humble? When overcome by the sense of guilt, man looks up with an astonished eye to the justice of his Creator, let him recollect that hour of which the text speaks, and be comforted. The signals of divine mercy, erected in his view, are too conspicuous to be either distrusted or mistaken.
In the next place, the discoveries of this hour afford the highest reason to trust in the divine faithfulness for the accomplishment of every promise which remains yet unfulfilled. For this was the hour of the completion of G.o.d"s ancient covenant.
It was the "performance of the mercy promised to the fathers." We behold the consummation of a great plan, which, throughout a course of ages, had been uniformly pursued; and which, against every human appearance, was, at the appointed moment, exactly fulfilled. No length of time alters His purpose. No obstacles can r.e.t.a.r.d it. Toward the ends accomplished in this hour, the most repugnant instruments were made to operate. We discern G.o.d bending to His purpose the jarring pa.s.sions, the opposite interests, and even the vices of men; uniting seeming contrarieties in His scheme; making "the wrath of man to praise him"; obliging the ambition of princes, the prejudices of Jews, the malice of Satan, all to concur, either in bringing forward this hour, or in completing its destined effects. With what entire confidence ought we to wait for the fulfilment of all His other promises in their due time, even when events are most embroiled and the prospect is most discouraging: "Altho thou sayst thou canst not see him, yet judgment is before him; therefore trust thou in him." Be attentive only to perform thy duty; leave the event to G.o.d, and be a.s.sured that, under the direction of His Providence, "all things shall work together" for a happy issue.
Lastly, the consideration of this whole subject tends to excite grat.i.tude and devotion, when we approach to G.o.d in acts of worship.
The hour of which I have discust, presents Him to us in the amiable light of the deliverer of mankind, the restorer of our forfeited hopes. We behold the greatness of the Almighty, softened by the mild radiance of condescension and mercy. We behold Him diminishing the awful distance at which we stand from His presence, by appointing for us a mediator and intercessor, through whom the humble may, without dismay, approach to Him who made them. By such views of the divine nature, Christian faith lays the foundation for a worship which shall be at once rational and affectionate; a worship in which the light of the understanding shall concur with the devotion of the heart, and the most profound reverence be united with the most cordial love.
Christian faith is not a system of speculative truths. It is not a lesson of moral instruction only. By a train of high discoveries which it reveals, by a succession of interesting objects which it places in our view, it is calculated to elevate the mind, to purify the affections, and by the a.s.sistance of devotion, to confirm and encourage virtue. Such, in particular, is the scope of that divine inst.i.tution, the sacrament of our Lord"s Supper. To this happy purpose let it conduce, by concentering in one striking point of light all that the gospel has displayed of what is most important to man.
Touched with such contrition for past offenses, and filled with a grateful sense of divine goodness, let us come to the altar of G.o.d, and, with a humble faith in His infinite mercies, devote ourselves to His service forever.
DWIGHT
THE SOVEREIGNTY OF G.o.d
BIOGRAPHICAL NOTE
Timothy Dwight was born at Northampton, Ma.s.sachusetts, in 1752. He graduated from Yale in 1769, served as chaplain in the army during the Revolutionary War and was chosen president of his university in 1795.
He died, after holding that office for twelve years, in 1817. Lyman Beecher, who attributed his conversion to him, says: "He was of n.o.ble form, with a n.o.ble head and body, and had one of the sweetest smiles that ever you saw. When I heard him preach on "the harvest is pa.s.sed, the summer is ended, and we are not saved," a whole avalanche rolled down on my mind. I went home weeping every step."
DWIGHT
1752--1817
THE SOVEREIGNTY OF G.o.d
_O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps_.--Jeremiah x., 23.
Few of this audience will probably deny the truth of a direct Scriptural declaration. With as little reason can it be denied that most of them apparently live in the very manner in which they would live if the doctrine were false: or that they rely, chiefly at least, on their own sagacity, contrivance and efforts for success in this life and that which is to come. As little can it be questioned that such self-confidence is a guide eminently dangerous and deceitful.
Safe as we may feel under its direction, our safety is imaginary. The folly of others in trusting to themselves we discern irresistibly. The same folly they perceive, with equal evidence, in us. Our true wisdom lies in willingly feeling, and cheerfully acknowledging, our dependence on G.o.d; and in committing ourselves with humble reliance to His care and direction.
With these observations I will now proceed to ill.u.s.trate the truth of the doctrine. The mode which I shall pursue will, probably, be thought singular. I hope it will be useful. Metaphysical arguments, which are customarily employed for the purpose of establishing this and several other doctrines of theology, are, if I mistake not, less satisfactory to the minds of men at large than the authors of them appear to believe. Facts, wherever they can be fairly adduced for this end, are attended with a superior power of conviction; and commonly leave little doubt behind them. On these, therefore, I shall at the present time rely for the accomplishment of my design. In the first place, the doctrine of the text is evident from the great fact that the birth and education of all men depend not on themselves.
The succeeding events of life are derived, in a great measure at least, from our birth. By this event, it is in a prime degree determined whether men shall be princes or peasants, opulent or poor, learned or ignorant, honorable or despised; whether they shall be civilized or savage, freemen or slaves, Christians or heathens, Mohammedans or Jews.
A child is born of Indian parents in the western wilderness. By his birth he is, of course, a savage. His friends, his mode of life, his habits, his knowledge, his opinions, his conduct, all grow out of this single event. His first thoughts, his first instructions, and all the first objects with which he is conversant, the persons whom he loves, the life to which he a.s.sumes are all savage. He is an Indian from the cradle; he is an Indian to the grave. To say that he could not be otherwise, we are not warranted; but that he is not is certain.
Another child is born of a Bedouin Arab. From this moment he begins to be an Arabian. His hand is against every man; and every man"s hand is against him. Before he can walk, or speak, he is carried through pathless wastes in search of food; and roams in the arms of his mother, and on the back of a camel, from spring to spring, and from pasture to pasture. Even then he begins his conflict with hunger and thirst; is scorched by a vertical sun; shriveled by the burning sand beneath; and poisoned by the breath of the simoom. Hardened thus through his infancy and childhood, both in body and mind, he becomes, under the exhortations and example of his father, a robber from his youth; attacks every stranger whom he is able to overcome; and plunders every valuable thing on which he can lay his hand.
A third receives his birth in the palace of a British n.o.bleman; and is welcomed to the world as the heir apparent of an ancient, honorable and splendid family. As soon as he opens his eyes on the light, he is surrounded by all the enjoyments which opulence can furnish, ingenuity contrive, or fondness bestow. He is dandled on the knee of indulgence; encircled by attendants, who watch and prevent alike his necessities and wishes; cradled on down; and charmed to sleep by the voice of tenderness and care. From the dangers and evils of life he is guarded with anxious solicitude. To its pleasures he is conducted by the ever-ready hand of maternal affection. His person is shaped and improved by a succession of masters; his mind is opened, invigorated and refined by the a.s.siduous superintendence of learning and wisdom.
While a child he is served by a host of menials and flattered by successive trains of visitors. When a youth he is regarded by a band of tenants with reverence and awe. His equals in age bow to his rank; and mult.i.tudes, of superior years acknowledge his distinction by continual testimonies of marked respect. When a man, he engages the regard of his sovereign; commands the esteem of the senate; and earns the love and applause of his country.
A fourth child, in the same kingdom, is begotten by a beggar, and born under a hedge. From his birth he is trained to suffering and hardihood. He is nursed, if he can be said to be nursed at all, on a coa.r.s.e, scanty and precarious pittance; holds life only as a tenant at will; combats from the first dawnings of intellect with insolence, cold and nakedness; is originally taught to beg and to steal; is driven from the doors of men by the porter or the house dog; and is regarded as an alien from the family of Adam. Like his kindred worms, he creeps through life in the dust; dies under the hedge, where he is born; and is then, perhaps, cast into a ditch, and covered with earth by some stranger, who remembers that, altho a beggar, he still was a man.
A child enters the world in China; and unites, as a thing of course, with his sottish countrymen in the stupid worship of the idol Fo.
Another prostrates himself before the Lama, in consequence of having received his being in Tibet, and of seeing the Lama worshiped by all around him.
A third, who begins his existence in Turkey, is carried early to the mosque; taught to lisp with profound reverence the name of Mohammed; habituated to repeat the prayers and sentences of the Koran as the means of eternal life; and induced, in a manner irresistible, to complete his t.i.tle to Paradise by a pilgrimage to Mecca.
The Hindu infant grows into a religious veneration for the cow; and perhaps never doubts that, if he adds to this solemn devotion to Juggernaut, the Gooroos, and the Dewtahs, and performs carefully his ablutions in the Ganges, he shall wash away all his sins, and obtain, by the favor of Brahma, a seat among the blest.
In our own favored country, one child is born of parents devoted solely to this world. From his earliest moments of understanding, he hears and sees nothing commended but hunting, horse-racing, visiting, dancing, dressing, riding, parties, gaming, acquiring money with eagerness and skill, and spending it in gaiety, pleasure and luxury.
These things, he is taught by conversation and example, const.i.tute all the good of man. His taste is formed, his habits are riveted, and the whole character of his soul is turned to them before he is fairly sensible that there is any other good. The question whether virtue and piety are either duties or blessings he probably never asks. In the dawn of life he sees them neglected and despised by those whom he most reverences; and learns only to neglect and despise them also. Of Jehovah he thinks as little, and for the same reason as a Chinese or a Hindu. They pay their devotions to Fo and to Juggernaut: he his to money and pleasure. Thus he lives, and dies, a mere animal; a stranger to intelligence and morality, to his duty and his G.o.d.
Another child comes into existence in the mansion of knowledge and virtue. From his infancy, his mind is fashioned to wisdom and piety.
In his infancy he is taught and allured to remember his Creator; and to unite, first in form and then in affection, in the household devotions of the morning and evening. G.o.d he knows almost as soon as he can know anything. The presence of that glorious being he is taught to realize almost from the cradle; and from the dawn of intelligence to understand the perfections and government of his Creator. His own accountableness, as soon as he can comprehend it, he begins to feel habitually, and always. The way of life through the Redeemer is early, and regularly explained to him by the voice of parental love; and enforced and endeared in the house of G.o.d. As soon as possible, he is enabled to read, and persuaded to "search the Scriptures." Of the approach, the danger and the mischiefs of temptations, he is tenderly warned. At the commencement of sin, he is kindly checked in his dangerous career. To G.o.d he was solemnly given in baptism. To G.o.d he was daily commended in fervent prayer. Under this happy cultivation he grows up "like an olive-tree in the courts of the Lord"; and, green, beautiful and flourishing, he blossoms; bears fruit; and is prepared to be transplanted by the divine hand to a kinder soil in the regions above.
How many, and how great, are the differences in these several children! How plainly do they all, in ordinary circ.u.mstances, arise out of their birth! From their birth is derived, of course, the education which I have ascribed to them; and from this education spring in a great measure both character and their destiny. The place, the persons, the circ.u.mstances, are here evidently the great things which, in the ordinary course of Providence, appear chiefly to determine what the respective men shall be; and what shall be those allotments which regularly follow their respective characters. As, then, they are not at all concerned in contriving or accomplishing either their birth or their education; it is certain that, in these most important particulars, the way of man is not in himself. G.o.d only can determine what child shall spring from parents, wise or foolish, virtuous or sinful, rich or poor, honorable or infamous, civilized or savage, Christian or heathen.
I wish it to be distinctly understood, and carefully remembered, that "in the moral conduct of all these individuals no physical necessity operates." Every one of them is absolutely a free agent; as free as any created agent can be. Whatever he does is the result of choice, absolutely unconstrained.
Let me add, that not one of them is placed in a situation in which, if he learns and performs his duty to the utmost of his power, he will fail of being finally accepted.
Secondly. The doctrine is strikingly evident from this great fact, also, that the course of life, which men usually pursue, is very different from that which they have intended.
Human life is ordinarily little else than a collection of disappointments. Rarely is the life of man such as he designs it shall be. Often do we fail of pursuing, at all, the business originally in our view. The intentional farmer becomes a mechanic, a seaman, a merchant, a lawyer, a physician, or a divine. The very place of settlement, and of residence through life, is often different, and distant, from that which was originally contemplated. Still more different is the success which follows our efforts.
All men intend to be rich and honorable; to enjoy ease; and to pursue pleasure. But how small is the number of those who compa.s.s these objects! In this country, the great body of mankind are, indeed, possest of competence; a safer and happier lot than that to which they aspire; yet few, very few are rich. Here, also, the great body of mankind possess a character, generally reputable; but very limited is the number of those who arrive at the honor which they so ardently desire, and of which they feel a.s.sured. Almost all stop at the moderate level, where human efforts appear to have their boundary established in the determination of G.o.d. Nay, far below this level creep mult.i.tudes of such as began life with full confidence in the attainment of distinction and splendor.
The lawyer, emulating the eloquence, business, and fame of Murray or Dunning, and secretly resolved not to slacken his efforts, until all his rivals in the race for glory are outstript is often astonished, as well as broken-hearted, to find business and fame pa.s.s by his door, and stop at the more favored mansion of some compet.i.tor, in his view less able, and less discerning, than himself.
The physician, devoted to medical science, and possest of distinguished powers of discerning and removing diseases, is obliged to walk; while a more fortunate empiric, ignorant and worthless, rolls through the streets in his coach.